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  1. David Aaron (1996). Imagery of the Divine and the Human: On the Mythology of Genesis Rabba 8 §1. Journal of Jewish Thought and Philosophy 5 (1):1-62.
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  2. Daniel Abrams (2000). Defining Modern Academic Scholarship: Gershom Scholem and the Establishment of a New (?) Discipline. Journal of Jewish Thought and Philosophy 9 (2):267-302.
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  3. Rachel Adelman (2009). Midrash, Myth, and Bakhtin's Chronotope: The Itinerant Well and the Foundation Stone in Pirqe de-Rabbi Eliezer. Journal of Jewish Thought and Philosophy 17 (2):143-176.
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  4. Chiara Adorisio (2009). Jewish Philosophy or “Philosophy Among the Jews”? Salomon Munk (1803–1867) and the Reception of Judeo-Arabic Texts in the 19th Century. [REVIEW] Naharaim - Zeitschrift Für Deutsch-Jüdische Literatur Und Kulturgeschichte 3 (1).
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  5. Francesca Yardenit Albertini (2012). Peace and War in Moses Maimonides and Immanuel Kant: A Comparative Study. Journal of Jewish Thought and Philosophy 20 (2):183-198.
    Francesca Y. Albertini (1974‐2011) compares Maimonides’ idea of peace, as developed in MT Sefer shofetim (Book of Judges), with Kant’s work on the notion of “eternal peace” ( Zum ewigen Frieden ). Both authors develop a historical vision pointed against the use of force and war in light of a framework not limited by historical time (messianic age, eternity). Despite all differences in method and historical context, the authors agree on the notion that universal ethics provides the basis of a (...)
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  6. William Altman (2009). The Alpine Limits of Jewish Thought: Leo Strauss, National Socialism, and Judentum Ohne Gott. Journal of Jewish Thought and Philosophy 17 (1):1-46.
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  7. William Altman (2007). Exotericism After Lessing: The Enduring Influence of F. H. Jacobi on Leo Strauss. Journal of Jewish Thought and Philosophy 15 (1):59-83.
  8. William H. F. Altman (2007). Exotericism After Lessing: The Enduring Influence of F. H. Jacobi on Leo Strauss. Journal of Jewish Thought and Philosophy 15 (1):59-83.
    This study shows that despite the fact that Leo Strauss published little about Jacobi, the misunderstood thinker about whom he wrote his doctoral dissertation exercised a crucial influence on what is often thought to be Strauss's most enduring achievement: his rediscovery of exotericism. A consideration of several of Strauss's writings that do mention Jacobi but remained unpublished at the time of his death—in particular his studies on Moses Mendelssohn, who was Jacobi's principal target in the Pantheismusstreit—reveal (...)
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  9. Fernande Ammouial (2006). La Philosophie Juive du Moyen Âge à Nos Jours: (De Maïmonide à Lévinas). Presses du Midi.
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  10. Paolo Amodio, Gianluca Giannini & Giuseppe Lissa (eds.) (2004). Filosofia E Critica Della Filosofia Nel Pensiero Ebraico: Convegno Internazionale di Studi, Napoli, 25-27 Febbraio 2002. Giannini.
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  11. Gary Anderson (1997). The Exaltation of Adam and the Fall of Satan. Journal of Jewish Thought and Philosophy 6 (1):105-134.
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  12. Marc Angel (2009). Maimonides, Spinoza and Us: Toward an Intellectually Vibrant Judaism. Jewish Lights Pub..
    Faith in reason, reason in faith -- The nature of God, the God of nature -- Torah from heaven -- Divine providence -- The oral Torah and rabbinic tradition -- Religion and superstition -- Israel and humanity -- Conversion to Judaism -- Eternal Torah, changing times -- Faith and reason.
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  13. Carolina Armenteros (1999). Hannah Arendt, Rahel Varnhagen and the Beginnings of Arendtian Political Philosophy. Journal of Jewish Thought and Philosophy 8 (1):81-118.
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  14. Annette Aronowicz (2006). The State and the Jews: Reflections on Difficult Freedom. Journal of Jewish Thought and Philosophy 14 (1):109-130.
    This essay examines the contrast between two conceptions of the universal, one represented by the modern State and the other by the Jewish people. In order to do so, it returns to the collection of essays on Judaism Levinas wrote in the approximately two decades after the Second World War, Difficult Freedom. Its aim is to focus specifically on the political dimension within this collection and then to step back and reflect on how his way of speaking of the political (...)
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  15. Annette Aronowicz (2006). The State and the Jews: Reflections on Difficult Freedom. Journal of Jewish Thought and Philosophy 14 (1):109-130.
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  16. Jacob Barnai (1995). The Outbreak of Sabbateanism — The Eastern European Factor. Journal of Jewish Thought and Philosophy 4 (1):171-183.
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  17. David Barzilai (1999). Homo Dialogicus Martin Buber's Existential Phenomenology of the Human. Journal of Jewish Thought and Philosophy 8 (1):53-66.
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  18. Joseph ben Abraham Baṣīr (2004). Sefer Sheʼelot U-Teshuvot: Be-ʻinyene Ha-Filosofya ʻarukh le-Ḥakhme Yiśraʼel Ule-Ḥakhme Ha-ʻamim. Mekhon "TifʼEret Yosef" le-Ḥeḳer Ha-Yahadut Ha-ḲaraʼIt.
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  19. L. Batnitzky (1999). The Philosophical Import of Carnal Israel: Hermeneutics and the Structure of Franz Rosenzweig's' Star of Redemption'. Journal of Jewish Thought and Philosophy 9 (1):127-153.
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  20. Leora Batnitzky (2004). Hermann Cohen and Leo Strauss. Journal of Jewish Thought and Philosophy 13 (1):187-212.
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  21. Leora Batnitzky (2004). Hermann Cohen and Leo Strauss. Journal of Jewish Thought and Philosophy 13 (1):187-212.
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  22. Leora Batnitzky (2000). The Philosophical Import of Carnal Israel: Hermeneutics and the Structure of Rosenzweig's Star. Journal of Jewish Thought and Philosophy 9 (1):127-153.
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  23. Michele Battini (2009). The Birth of an Anti-Jewish Anti-Capitalism. Constellations 16 (4):615-633.
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  24. Menahem Ben-Sasson (2007). The Maimonidean Dynasty - Between Conservatism and Revolution. In Jay Michael Harris (ed.), Maimonides After 800 Years: Essays on Maimonides and His Influence. Distributed by Harvard University Press.
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  25. Seyla Benhabib (2013). Ethics Without Normativity and Politics Without Historicity On Judith Butler's Parting Ways. Jewishness and the Critique of Zionism. Constellations 20 (1):150-163.
  26. Stephen Benin (1999). A Hen Crowing Like a Cock: “Popular Religion” and Jewish Law. Journal of Jewish Thought and Philosophy 8 (2):261-281.
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  27. Andrew Benjamin (2007). What If the Other Were an Animal? Hegel on Jews, Animals and Disease. Critical Horizons 8 (1):61-77.
    The question of the other appears to be a uniquely human concern. Engagement with the nature of alterity and the quality of the other are philosophical projects that commence with an assumed anthropocentrism. This anthropocentrism will be pursued by way of Hegel's discussion of "disease" in his Philosophy of Nature. Disease is implicitly bound up with race, racial identity and animality, and provides an opening to the question: what if the other were an animal? Any answer to this question should (...)
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  28. Ehud Benor (1996). Jewish Ethics in a Pluralistic World. Journal of Jewish Thought and Philosophy 5 (2):219-236.
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  29. Jeffrey A. Bernstein (2012). Faith and Freedom: Moses Mendelssohns Theological-Political Thought, Michah Gottlieb, Oxford University Press, 2011. 209 Pp. Cl. ISBN: 978-0-19-539894. [REVIEW] International Journal of the Platonic Tradition 6 (2):224-226.
    This article is currently available as a free download on ingentaconnect.
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  30. Avi Bernstein-Nahar (2004). In the Name of A Narrative Education: Hermann Cohen and Historicism Reconsidered. Journal of Jewish Thought and Philosophy 13 (1):147-185.
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  31. Avi Bernstein-Nahar (2004). In the Name of A Narrative Education: Hermann Cohen and Historicism Reconsidered. Journal of Jewish Thought and Philosophy 13 (1):147-185.
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  32. Luca Bertolino (2013). Die Frage „Was Ist?“ Bei Hermann Cohen Und Franz Rosenzweig. Journal of Jewish Thought and Philosophy 21 (1):57-71.
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  33. Myriam Bienenstock (2012). Hermann Cohen on the Concept of History: An Invention of Prophetism? Journal of Jewish Thought and Philosophy 20 (1):55-70.
    Abstract At the beginning of his best seller Meaning in History , Karl Löwith launches a violent attack against Jewish prophetism, using the philosophy of history of Hermann Cohen as his first and foremost example. This article purports to show that Löwith misinterpreted the thought of Hermann Cohen. It also reclaims Cohen's own position on history and on the philosophy of history by identifying the questions Cohen himself had asked in his time. At the end of the article, some paths (...)
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  34. Myriam Bienenstock (2009). Cohen Face à Rosenzweig: Débat Sur la Pensée Allemande. Vrin.
    Surtout percus aujourd'hui comme de grands penseurs juifs, Hermann Cohen (1842-1918) et Franz Rosenzweig (1886-1929) avaient aussi ete des specialistes de tout premier plan de la pensee idealiste allemande: Cohen fut l'un des fondateurs de ...
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  35. C. Bigg (1888). Quellenstudien zu Philo von Alexandria, von Hans von Arnim. Berlin. Weidmann. 1888. 8vo. pp. 140. 4 Marks. The Classical Review 2 (10):320-321.
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  36. Renato Bigliardi & Orietta Ombrosi (eds.) (2011). Tra Torah E Sophia: Orizzonti E Frontiere Della Filosofia Ebraica. Marietti 1820.
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  37. Kalman Bland (1992). Elijah Del Medigo's Averroist Response to the Kabbalahs of Fifteenth-Century Jewry and Pico Della Mirandola. Journal of Jewish Thought and Philosophy 1 (1):23-53.
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  38. Kalman P. Bland (2012). Liberating Imagination and Other Ends of Medieval Jewish Philosophy. Journal of Jewish Thought and Philosophy 20 (1):35-53.
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  39. Joseph L. Blau (1962/1971). The Story of Jewish Philosophy. New York,Ktav Pub. House.
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  40. G. J. Blidstein (1996). R. Menahem Ha-Me'iri: Aspects of an Intellectual Profile. Journal of Jewish Thought and Philosophy 5 (1):63-79.
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  41. David R. Blumenthal (2006). Philosophic Mysticism: Studies in Rational Religion. Bar-Ilan University.
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  42. G. Bos (1994). Vital, Hayyim'practical Kabbalah and Alchemy'+ Lurianic Cabala as the Dominant System of Jewish Mystical Thought-a 17th-Century Book-of-Secrets. Journal of Jewish Thought and Philosophy 4 (1):55-112.
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  43. Gerrit Bos (1995). Hayyim Vital's “Practical Kabbalah and Alchemy”: A 17th Century Book of Secrets. Journal of Jewish Thought and Philosophy 4 (1):55-112.
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  44. Pierre Bouretz (2010). Witnesses for the Future: Philosophy and Messianism. Johns Hopkins University Press.
    Introduction -- The Judaism of Hermann Cohen (1842-1918) : a religion of adults -- From the night of the world to the blaze of redemption : the star of Franz Rosenzweig (1886-1929) -- Walter Benjamin (1892-1940) : the angel of history and the experience of the century -- Gershom Scholem (1897-1982) : the tradition, between knowledge and repair -- Martin Buber (1878-1965) : humanism in the age of the death of God -- Ernst Bloch (1885-1977) : a hermeneutics of waiting (...)
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  45. Zachary Braiterman (2001). Der Ästhet Franz Rosenzweig: Beautiful Form and Religious Thought. Journal of Jewish Thought and Philosophy 10 (1):145-169.
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  46. Zachary Braiterman (1998). “Anti/Theodic Faith in the Thought of Eliezer Berkovits”. Journal of Jewish Thought and Philosophy 7 (1):83-100.
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  47. Zachary J. Braiterman (2012). Maimonides and the Visual Image After Kant and Cohen. Journal of Jewish Thought and Philosophy 20 (2):217-230.
    In this paper, I attempt to consider Jewish philosophy in opposition to the anti-ocularcentrism that defined the German Jewish philosophical tradition after Kant, namely the idea that Judaism—or at least its philosophical expression in Maimonidean philosophy—is aniconic and cognitively abstract. I do so by attempting to rethink the epistemic-veridical place of the imagination and visual experience in the Guide of the Perplexed . Once the imagination has been disciplined by reason, is there any cognitive status to an image or sound (...)
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  48. Zachary J. Braiterman (2012). Maimonides and the Visual Image After Kant and Cohen. Journal of Jewish Thought and Philosophy 20 (2):217-230.
    In this paper, I attempt to consider Jewish philosophy in opposition to the anti-ocularcentrism that defined the German Jewish philosophical tradition after Kant, namely the idea that Judaism—or at least its philosophical expression in Maimonidean philosophy—is aniconic and cognitively abstract. I do so by attempting to rethink the epistemic-veridical place of the imagination and visual experience in the Guide of the Perplexed . Once the imagination has been disciplined by reason, is there any cognitive status to an image or sound (...)
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  49. Zachary J. Braiterman (2012). Maimonides and the Visual Image After Kant and Cohen. Journal of Jewish Thought and Philosophy 20 (2):217-230.
    In this paper, I attempt to consider Jewish philosophy in opposition to the anti-ocularcentrism that defined the German Jewish philosophical tradition after Kant, namely the idea that Judaism—or at least its philosophical expression in Maimonidean philosophy—is aniconic and cognitively abstract. I do so by attempting to rethink the epistemic-veridical place of the imagination and visual experience in the Guide of the Perplexed . Once the imagination has been disciplined by reason, is there any cognitive status to an image or sound (...)
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  50. Zachary J. Braiterman (2012). Maimonides and the Visual Image After Kant and Cohen. Journal of Jewish Thought and Philosophy 20 (2):217-230.
    In this paper, I attempt to consider Jewish philosophy in opposition to the anti-ocularcentrism that defined the German Jewish philosophical tradition after Kant, namely the idea that Judaism—or at least its philosophical expression in Maimonidean philosophy—is aniconic and cognitively abstract. I do so by attempting to rethink the epistemic-veridical place of the imagination and visual experience in the Guide of the Perplexed . Once the imagination has been disciplined by reason, is there any cognitive status to an image or sound (...)
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